§ 35.4. =The Doctrine of Baptism.=--The Epistle of Barnabas says: Ἀναβαίνομεν καρποφοροῦντες ἐν τῇ καρδίᾳ. Hermas says: _Ascendunt vitæ assignati_. With Justin the water of baptism is a ὕδωρ τῆς ζωῆς, ἐξ οὗ ἀναγεννήθημεν, According to Irenæus it effects a ἕνωσις πρὸς ἀφθαρσίαν. Tertullian says: _Supervenit spiritus de cœlis,--caro spiritualiter mundatur_. Cyprian speaks of an _unda genitalis_, of a _nativitas secunda in novum hominem_. Firmilian says: _Nativitas, quæ est in baptismo, filios Dei generat_. Origen calls baptism χαρισμάτων θείων ἀρχὴν καὶ πηγήν.--Of the bloody baptism of martyrdom Tertullian exclaims: _Lavacrum non acceptum repræsentat et perditum reddit_. Hermes and Clement of Alexandria maintain that there will be in Hades a preaching and a baptism for the sake of pious Gentiles and Jews. § 35.5. =The Controversy about Heretics’ Baptism.=--The church of Asia Minor and Africa denied the validity of baptism administered by heretics; but the Roman church received heretics returning to the fold of the Catholic church, if only they had been baptized in the name of Christ or of the Holy Trinity, without a second baptism, simply laying on the hands as in the case of penitents. Stephen of Rome would tolerate no other than the Roman custom and hastened to break off church fellowship with those of Asia Minor (A.D. 253). Cyprian of Carthage whose ideal of the unity of that church in which alone salvation was to be obtained seemed to be overthrown by the Roman practice, and Firmilian of Cæsarea in Cappadocia, were the most vigorous supporters of the view condemned by Rome. Three Carthaginian Synods, the last and most important in A.D. 256, decided unequivocally in their favour. Dionysius of Alexandria sought to effect a reconciliation by writing a tenderly affectionate address to Stephen. To this end even more effectively wrought the Valerian persecution, which soon afterwards broke out, during which Stephen himself suffered martyrdom (A.D. 257). Thus the controversy reached no conclusion. The Roman practice, however, continued to receive more and more acceptance, and was confirmed by the first Œcumenical Council at Nicæa in A.D. 325, with the exclusion only of the Samosatians (§ 33, 8); likewise also at the Council at Constantinople in A.D. 381, with the exclusion of the Montanists (§ 40, 1), the Eunomians (§ 50, 3) and the Sabellians (§ 33, 7). These exceptions, therefore, referred mostly to the Unitarian heretics, the Montanists being excluded on account of their doctrine of the Paraclete. Augustine’s successful polemic against the Donatists (§ 63, 1), in his treatise in seven books _De baptismo_ first overcame all objections hitherto waged against the validity of baptism administered by heretics derived from the objectivity of the sacrament, and henceforth all that was required was that it should be given in the name of the three-one God.